scholarly journals Den egyptiske revolution 2011 og det gode liv – en analyse af slogans og sange

2017 ◽  
Vol 11 (1) ◽  
pp. 48
Author(s):  
Line Mex-Jørgensen
Keyword(s):  
Social Order ◽  
Social Transformation ◽  
Good Life ◽  
Focal Point ◽  
The Good Life ◽  
Egyptian Revolution ◽  
Modern Context ◽  
Point Of Departure ◽  
The Revolution

Artiklen analyserer forestillinger om det gode liv, som de kom til udtryk i udvalgte sange og slogans på Tahrir-pladsen under den egyptiske revolution i 2011. Det gode liv forstås i denne artikel i kontekst af moderne forståelser om social orden og individets plads heri. I artiklen beskrives det, hvordan livet før revolutionen blev set som et kuet liv i ydmygelse, mens livet under revolutionen blev set som et stolt liv i handlen. Herfra konkluderes det, at omdrejningspunktet i forestillingerne om det gode liv, som de kom til udtryk i slogans og sange under den egyptiske revolution, er agens.The article analyses imaginaries of the good life as they were expressed in selected slogans and songs during the Egyptian revolution in 2011. In slogans and songs from the revolution, life before the revolution is described as a cowed life in humiliation whereas life during the revolution is described as a proud life where people can act on their own. From these descriptions, the article finds that agency is the focal point in the imaginaries of the good life as they were expressed in slogans and songs during the Egyptian revolution. Theoretically, the article takes its point of departure in theories of modernity and modern subjectivity formation. The article argues that the imaginaries of the good life expressed during the Egyptian revolution draws on global, modern imaginaries. These global imaginaries are, however, interpreted locally. By placing the Egyptian revolution and the slow social transformation it represents in a specific modern context, the article argues that it is indeed both possible andfruitful to analyze Egyptian social matters as belonging to the modern social order.

scholarly journals Die Idee einer Hegelianischen ,Wissenschaft‘ der Gesellschaft

2008 ◽  
Vol 30 (2) ◽  
Author(s):  
Frederick Neuhouser
Keyword(s):  
Civil Society ◽  
Social Theory ◽  
Social Order ◽  
Good Life ◽  
The Good Life ◽  
Normative Commitment ◽  
Constitutional State ◽  
The Family ◽  
The Senses ◽  
State Form

AbstractThis paper sets out the kind of intellectual enterprise Hegel’s science of society is by explaining its aim (reconciliation) and the method it employs to achieve that aim. It argues that Hegel’s science of society, similar to Smith’s and Marx’s, offers an account of the good social order that is grounded in both an empirical understanding of existing institutions and a normative commitment to a certain vision of the good life. It spells out the criteria Hegel appeals to in his judgment that the modern social order is fundamentally good and worthy of affirmation, namely, that its three principal institutions−the family, civil society, and the constitutional state−form a coherent and harmonious whole that promotes the basic interests of all its members in a way that also realizes freedom in all three of the senses relevant to social theory: personal, moral, and social freedom.

scholarly journals Reworking the Social Order: Skam as an Instance of Public Moral Education

2021 ◽  
Author(s):  
Ole Andreas Kvamme
Keyword(s):  
Moral Education ◽  
Social Order ◽  
Good Life ◽  
Active Role ◽  
The Good Life ◽  
Publicly Funded ◽  
The Public ◽  
Open Questions ◽  
Pluralistic Societies ◽  
The Social

AbstractThe Norwegian high-school drama series Skam is produced and published by the Norwegian Broadcasting Corporation, a publicly funded institution distinguished by an explicit obligation to the public interest, not only serving their audience as consumers but even as citizens. Generally, the normativity expressed in Skam may be summarized by treating all with respect, involving not only moral considerations of what is right, but also ethical conceptions of what is good, offered, opened up and obstructed by the living social order established there. In season three, given attention here, the plot revolves around issues concerning same-sex relationships, mental disorder and religion. Here Skam becomes interesting for the field of moral education, elaborating on how to encounter the challenges of pluralistic societies that undergo continuous changes and in which common values have become open questions. In this paper attention is drawn toward Skam’s ethical dimension, considering Skam as an instance of public moral education. Faced with tensions, hindrances and conflicts, the norm of treating all with respect, irrespective of how trivial it may appear outside of context, becomes loaded with meaning, while the actualization of the good life is at risk. Appalling is the way hegemonic religion is transformed in the living social order. Decisive is the active role taken by the youths in the series, recontextualizing the norm. The social order here is not a static, given condition, but a continuous, moving, cultivating project. In that respect, a certain democratic aspect of the public moral education of Skam also becomes visible. Together, the youths portrayed in the series seem to accommodate a variety of expressions of life emerging within their community.

Il contenuto filosofico della psicoterapia corporea

GROUNDING ◽  
2009 ◽  
pp. 49-61
Author(s):  
Christoph Helferich
Keyword(s):  
Common Ground ◽  
Good Life ◽  
Therapeutic Process ◽  
The Body ◽  
Philosophical Tradition ◽  
The Good Life ◽  
Body Psychotherapy ◽  
Interactional Context ◽  
Major Attention ◽  
Point Of Departure

- The author presents an introductory clinical vignette and describes then the concept of the "good life" as a common ground between philosophy and body psychotherapy. But in comparison to the cura sui in the philosophical tradition, body psychotherapy pays major attention to the affective dimension of man. The body, too, is seen differently in body psychotherapy: it appears essentially in a biographic and interactional context, which represents the ground and the point of departure of the therapeutic process.Key words: Philosophy and life, body psychotherapy, man as an "inhibited being", spirituality of the bodyParole chiave: Filosofia e vita, psicoterapia corporea, l'uomo come "essere inibito", spiritualitŕ del corpo

Masters (zi子)

2017 ◽  
Author(s):  
Wiebke Denecke
Keyword(s):  
Social Order ◽  
Good Life ◽  
The Good Life ◽  
Philosophical Thought

“Masters Literature” constitutes China’s most influential and productive repository of philosophical thought, featuring debates about fundamental questions of social order, the good life, governance, heavenly justice, human character, and the cosmos. The chapter first discusses how people have defined the Masters corpus from antiquity to the present and how divergent definitions affect our understanding of this textual genre. It then surveys the most important intellectual camps and approaches within Masters Literature, namely Confucians, Mohists, Persuaders, Lao-Zhuang and Huang-Lao Daoism, statecraft specialists, encyclopedic compendia, and Han masters and scholar-officials, asking in each case what central intellectual concerns were at stake and what major rhetorical formats and strategies were used to make convincing arguments. Lastly, it touches on how Masters Literature is significant today and what kind of debates it has catalyzed for the present.

scholarly journals Liturgical Anthropology

2021 ◽  
Vol 6 (1) ◽  
Author(s):  
Joshua Cockayne ◽  
Gideon Salter
Keyword(s):  
Human Development ◽  
Joint Attention ◽  
Good Life ◽  
Developmental Psychology ◽  
Focal Point ◽  
The Other ◽  
The Good Life ◽  
Human Beings ◽  
Daily Lives ◽  
Affect And Cognition

According to recent accounts of so called “liturgical anthropology,” human beings are ritual creatures shaped more by what they feel than what they think. This is because the liturgies that make up our daily lives orient our desires towards certain goals and visions of the good life. We seek to expand this vision of liturgical anthropology by offering a critique of a predominantly affective vision of human development in which liturgy shapes primarily what we love. Drawing insights from developmental psychology, we argue that affect and cognition and intertwined throughout development, each reinforcing the other. Instead of attempting to artificially separate cognition and affect, then, we offer a vision of liturgical anthropology that is holistic, paying attention to the ways in which both our desires and beliefs are shaped by participation in liturgies, whether these be religious or otherwise. Finally, we argue that the psychological concept of “joint attention” can provide a helpful focal point for establishing why liturgy and ritual is so formative for human development.    

scholarly journals Experimental Conviviality: Exploring Convivial and Sustainable Practices

2020 ◽  
Vol 4 (1) ◽  
pp. 112-121
Author(s):  
Frank Adloff
Keyword(s):  
Political Theory ◽  
Social Order ◽  
Good Life ◽  
Theory And Practice ◽  
The Political ◽  
The Good Life ◽  
Theoretical Perspectives ◽  
Living Together ◽  
The Gift ◽  
The One

AbstractThe paper develops a concept of conviviality as a form of friendly togetherness that includes people, technical infrastructures and nature. Therefore, Marcel Mauss’s concept of the gift, different strands of thinking about conviviality (e.g. Ivan Illich), John Dewey’ experimentalism and the political theory and movement of convivialism are firstly depicted and discussed. The goal, secondly, is to integrate these various theoretical perspectives in order a) to better grasp already existent forms of conviviality and to b) develop an analytical and normative standpoint that on the one hand helps to evaluate unsustainable, non-convivial and on the other convivial forms of living together.Thus, such an analytical and normative model of modes of conviviality points out that associative self-organisation is decisive for the theory and practice of conviviality. Exchange without remuneration (between people and between people and nature) as well as self-organised gathering can be seen as the basis of a convivial social order which is differentiated from a solely instrumental, unsustainable and monetarily defined version of prosperity and the good life.

scholarly journals Reflections on Plato and Global Capitalism

Phronimon ◽  
2019 ◽  
Vol 20 ◽  
Author(s):  
Michael Cloete
Keyword(s):  
Good Life ◽  
Human Life ◽  
Political Context ◽  
Global Capitalism ◽  
Ethical Challenge ◽  
The Good Life ◽  
Critical Engagement ◽  
Human Happiness ◽  
The Impact ◽  
Point Of Departure

Global capitalism poses an ethical challenge similar in nature to the challenge of political materialism that Plato addressed in his assessment of the impact of the Sophist tradition of thought on the youth of Athens, in their search for the Good life. For Plato, a Good life is incompatible with a materialist conception of human happiness (in ethics) and justice (in politics); it presupposes an understanding of the significance of physical as well as spiritual dimensions of human life, in a social-political context. This article argues that Plato’s theory of economics offers an important point of departure for a critical engagement with the anti-humanist politics of global capitalism.

Tensions Between the Good Life, the Good Profession, and the Good Society

1998 ◽  
Vol 43 (10) ◽  
pp. 667-668
Author(s):  
Isaac Prilleltensky
Keyword(s):  
Good Life ◽  
The Good Life ◽  
Good Society
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